The Morning Exercise Methodized

so the Lord pitieth them that fear him.

4. He is an Almighty God, mighty in power, and thus his Name, through the Lord Jesus is a strong Tower, the righteous fly unto it, and find succor; and through Christ a believer can say, If the Lord be for us, it matters not who are against us.

5. Lastly, Even the Justice of God through the Lord Jesus Christ becomes an Attribute of comfortable Consideration; for because God is just, therefore he will not condemn those for whom Christ hath satisfied. There is no condemnation to them that are in Christ Jesus; God will not condemn those that are in Christ, but for his sake will spare them, as one spar • th his Son that serves him.

And thus the Name of Christ is a Name above every Name, because through his Name, it is that the Name and Attributes of God become comfortable unto us.

Fourthly, And Lastly, The Name of Christ is a Name above every Name, because his Name should be most precious and powerful in his Church throughout all Generations; thus all the Assemblies of the Church should be in the Name of Christ; they must meet in his Name; all Prayers are to be made in the Name of Christ; All Church-Censures are to be in his Name; Ministers must Preach and Administer the Sacraments in the Name of the Lord Jesus; and thus he hath a Name above every Name.

3. The third thing propounded, is, How are we to understand the word 〈 in non-Latin alphabet 〉 God hath given him a Name, &c.

I answer, This must be understood of Christ; as Mediator, for so considered, and so only he was capable of Exaltation.

1. There are some that hold, that Christ as God was exalted; that now in Heaven the glory of the God-head, which lay hid, and was veiled in the Tab • rnacle of his flesh, is now exerted, and so exalted. But the manifestation of the Deity, is no exaltation of the Deity. When the Sun shines out of a dark night, the air is illustrated, but the light of the Sun is not increased. The Lord Jesus was exalted in that Nature in which he was humbled, and that is his Human Nature. As the Divine Nature could not suffer, neither can it be exalted.

God being the highest, cannot be exalted. It was the Human Nature of Christ that is thus exalted.

If we look upon the Divine Nature of Christ, so he was one with the Father, and equal to the Father; and thus it must not be thought that Christ could be capable of Exaltation.

When God gave him a Name; Theodoret excellently unfolds this great Mystery thus, Christ (saith he) did not receive that which he had not before, but he did receive that as man, which from all eternity he had as God.

2. But we answer that the 〈 in non-Latin alphabet 〉 of the Text, hath Relation unto Christ as Mediator God-man; not as God, so he could not be exalted at all; nor as a mere man, for so he could not be capable of so great Exaltation. The Human Nature of Christ being a Creature, cannot be capable of Divine Worship, or of sitting at the right hand of God. But the Human Nature of Christ by the personal inseparable union it hath to his Divine Nature, is thus advanced.

Having finished the first particular of Christ's Exaltation, that God hath given him a Name above every Name; I now proceed,

Secondly, Another particular of Christ's Exaltation, is this, That at the Name of Jesus every knee should bow; In the handling of which, I will endeavor to resolve these Questions.

Quest. 1. What are we to understand here by bowing the knee?

Answ. 1. Some take this literally, as the Papists, who in their worship bow the knee as often as they hear the Name of Jesus mentioned. The Learned Zanchi is of an opinion, that some of the Ceremonies in use amongst the Papists, might have an innocent Original; as their signing with the Cross, to show that they were not ashamed of the Cross of Christ, with which the Heathens did reproach them; and so the standing up at the Creed, to note their resolution to strive together for the Faith that was once delivered to the Saints. So genuflection to the Name of Jesus, was (say some) in opposition to the Arians, who denied the Divinity of Christ; but whether these things were so innocent at the first; seeing they are all of human institution, and have been abused to superstition, we have justly laid the use of them aside. And this Text cannot be so understood; for if by Name we understand the power of Christ, then by bowing the knee, must be meant our submission and subjection to this power.

By bowing, therefore, to the Name of Jesus, is understood that obedience and subjection which is due to the Sovereign power and Auhority of Christ. Thus when Joseph was exalted to that Dignity and Authority in Egypt, that there was none greater than he, but Pharaoh himself, They cried in the streets where Joseph went. Bow the knee. Thus God the Father, gave Jurisdiction and Authority to the Son, that they which honor the Father, might also honor the Son. All power (saith Christ) is given me, both in Heaven and in Earth. He is the Prince of Life, and the Lord of Glory, to whom all obedience, service and subjection is most due.

Quest. 2. Who are they must bow the knee to Christ, and be in subjection unto him?

Answ. All Creatures; for the Enumeration is full; which Chrysostom thus Expounds; Things in Heaven, on Earth, and under the Earth; i. e. Angels, Men, and Devils, which Theodoret doth more clearly Explain.

1. Things in Heaven, i. e. good Angels, and glorified Saints, spirits of just men made perfect.

2. Things on Earth; all men living, both good and bad.

3. Under the Earth; 〈 in non-Latin alphabet 〉 infernalia; i. e. Devils and damned spirits.

All these must bow the knee, and must yield subjection unto Jesus Christ.

I. All knees in heaven shall bow to Christ voluntarily.

1. The good Angels, they did always honor and obey the Lord Jesus. It was the joy of the Angels of Heaven, to be Subject and Serviceable unto Jesus Christ.

1. Before the Incarnation of Christ, an Angel instructed Daniel concerning the Messiah, and how long it should be before his coming.

2. When the fullness of time was come, an Angel comes to the blessed Virgin, and said, Fear not Mary, for thou hast found favor with God, and behold thou shalt conceive in thy womb, and bring forth a Son, and call his Name Jesus.

3. As soon as ever he was born, an Angel brings the glad-tidings of it; and a whole Hoste of them who sang together, and shouted for joy at the Creation of the world, do with a song Celebrate Christ's Nativity, Glory be to God on High, &c.

4. When Jesus Christ was in danger to be killed by Herod, an Angel warns of the danger, and directs his Mother to flee with him into Egypt.

5. When he was tempted by Satan forty days together, a little before he entered upon the work of his Ministry, behold Angels came and Ministred unto him.

6. When he was in his Agony in the Garden, ready to take the cup of trembling out of his Fathers hand, there appeared an Angel from heaven strengthening him. This blessed Creature out of love and duty, seeing his Lord and Master in such distress, came in to succor him.

7. And as the Angels gave the first notice of his Birth, so also of his Resurrection; an Angel told the woman, He is not here, he is risen.

8. The Angels attended Christ's Ascension into Heaven, for they told the Disciples, That as they saw him ascending into heaven, so he should come again from Heaven in like manner.

9. And with infinite delight did they welcome Christ to heaven, where, upon his first coming, all the Angels did worship him.

10. And Lastly, When Christ shall come at the last day to judge both quick and dead, he will come with all his holy Angels with him, and shall be Revealed from Heaven with his mighty Angels; who then most willingly will be employed, to gather together all his Elect, from the four Winds of Heaven.

All this service the good Angels perform unto Christ, not only as he is their Creator (for by him were created even the things that are in heaven) But they yield him this Subjection as he is their Head and Governor; and so he is called the Head of all Principality and Power; i. e. Of Angels.

And this voluntary subjection to Jesus Christ, is because they have benefit by Christ, though not in a way of Redemption, yet they owe their Confirmation unto Christ.

The good Angels, though they were created good and excellent creatures, yet as creatures their state is mutable; and they had in them a potentiality and a possibility to sin and fall, as well as those Angels which left their first station. But this possibility is removed by Christ, who by his grace did lift up fallen man, and by his Powen, preserves the Angels that they shall not fall. And therefore it is, that in a way of thankfulness the Angels in Heaven do bow their knee in Subjection and Service unto Christ.

2. As the glorious Angels bow the knee to Christ in heaven, so the spirits of just men made perfect; the souls departed do in Heaven, praise, adore, and worship the Lord Jesus Christ, and do yield voluntary subjection and obedience to him; unto which duty, they are more carried by a principle of thankfulness, that Christ hath Redeemed them: this is shadowed out unto us by the Vision of Saint John; who having seen the Lord Jesus taking the Book with seven Seals, and opening it, he heard the Saints in Heaven singing a new Song, and saying, Thou art worthy to take the Book, and to open the Seals thereof; for thou wast slain, and hast Redeemed us unto God out of every kindred, and tongue, and people, and Nation; and hast made us unto our God, Kings and Priests, &c.

This is the daily work of glorified Saints in Heaven, to cast down their Crowns before that Throne where Christ sitteth. The Saints departed, are discharged from those weights and clogs of corruption, which did hinder them from this duty while they were in the body, and cumbered and pestered with the body of death. They are never weary, though they never rest day nor night, saying, Holy, holy, holy Lord God Almighty, which was, and is, and is to come.

And thus I have shown you how things in Heaven do bow the knee, and are subject to the Name and Authority of the Lord Jesus.

II. Things on earth, i. e. Good men, and Bad men.

1. Good men; the Children of God who by the grace of Christ, are made a willing people in the day of his Power; for such is the heart-turning power of God's Grace, that of unwilling, he makes us willing; God by degrees removes out of our necks the Iron sinew, that hinders us from stooping and bowing to Christ.

Grace by degrees doth take away that enmity in our minds, and that carnal-mindedness, which neither is, nor can be subject to the Law of God.

By nature we are Children of disobedience as well as others; and are willingly subject to no Law but the Law of our Members; nor to no will, but the wills of the flesh; but the Grace of God removes that stoutness of heart, contumacy, and Rebellion, which is in us naturally against Christ, and so sweetly and powerfully inclines their wills, that they follow the Lamb wherever he goes, and have Respect unto all the Commandments of Christ, and not one of them is grievous. A Child of God willingly submits his Neck to the Yoke of Christ.

2. Evil men, they also must bow the knee to Jesus Christ; and though their subjection be not voluntary and ingenuous, yet bow they must, and bow they do; and partly through the awakening of a natural conscience, partly by a spirit of bondage, and fear of wrath, they are as it were compelled to render many unwilling services and subjections unto Christ.

Which compulsory subjection ariseth not from a fear of sin, but from a fear of Hell.

All these because they do not willingly bear the yoke of Christ, they shall unwillingly become his footstool.

And they do not so much honor Christ, as Christ may be said to honor himself upon them. The wicked do give honor to Christ as unwillingly as ever Haman clothed Mordecai, and proclaimed before him, Thus shall it be done to the man whom the King will honor.

III. And Lastly, The Devils in Hell are forced to yield subjection unto Jesus Christ; and so 〈 in non-Latin alphabet 〉 , things under the earth, infernalia, things in hell do bow their knee unto him. For if in the days of Christ's Humiliation, he hath exercised power over the damned spirits, and they have acknowledged him, and his Sovereign power over them, much more are they subject to him now in the days of his Exaltation.

I shall not need to show you how often the Devils crouched to Christ whilst he was here on earth. The Devils were not only subject to his Person, but to those that commanded them in his Name; for so the seventy Disciples returning, gave Christ an account; Lord (say they) even the Devils are subject unto us through thy Name.

In one story we find that the Devils did three times prostrate themselves at the feet of Christ. Saint Luke relates the Story of the man possessed with a Legion of Devils.

1. First one of the Devils in the name of all the rest, thus supplicates Christ, What have I to do with thee, Jesus, thou Son of God Most High? I beseech thee Torment me not.

2. When Christ commanded the unclean spirits to come out of the man, they besought him that he would not command them to go out into the deep, that is, into Hell.

3. The Devils a third time besought Christ that they might go into the Herd of Swine.

Thus those proud and rebellious spirits were forced to bow, even in the days of Christ's fl • sh.

And therefore much more now Chr • st is exalted, do the devils tremble; We read that Christ spoiled principalities and powers, and made a show of them openly, Triumphing over them; In which Scripture we may observe, that Christ hath disarmed, and triumphit over Satan. The word 〈 in non-Latin alphabet 〉 , alludes to the manner of the Conqueror, who disarmed the Captives, and afterwards they led their Captives in chains, when they made their Triumphant entrance; so the words, 〈 in non-Latin alphabet 〉 , do signify, alluding to the Roman Conquests and Triumphs.

Thus the Lord Jesus Christ by his death overcame the Devil, and by his Ascension he led Captivity Captive, and gave gifts; alluding still to the manner of the Roman Triumphs, when the Victor in a Chariot of State, ascended up to the Capitol, the Prisoners following his Chariot; or else drawing it, with their hands bound behind them; and there were pieces of gold and silver thrown amongst the people, and other gifts and largesses bestowed upon the friends of the Conqueror.

The Devil ever since the death, Resurrection, and Ascension of Christ, hath been overcome and spoiled. For by the death of Christ, the Devil was unarmed, and shackled; but presently after he was gag'd and silenced, and all his Oracles struck dumb and speechless; and so the Devils divested of their long-enjoyed power, and they forced to bow, though unwillingly to Jesus Christ.

Hence it is said that the Devils tremble, because they know Christ as their Judge, but not as their Savior. They must bow, because they cannot help it.

But it may be objected.

Object. If all the Devils in Hell, and all the wicked men here on earth, do bow the knee to Christ, how comes it then to pass, that the Devil and his instruments do continue their Rebellion and mischief against Christ and his Church.

1. To this is answered, that even the Devils of Hell are bound to bow the knee unto Jesus Christ, though like wicked Rebels they have refused to do it. And so much we gather from that Answer of Christ to the Devil, who when he had the impudence and audaciousness to bid the Son of God fall down and worship him; Christ said, Get thee behind me Satan, for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. The Devils are bound to bow, though they refuse.

2. The Devil Rebels, and wicked men do not bow to, but blaspheme the Name of Christ; and yet Jesus Christ hath and doth exercise Authority over them,

• 1. In limiting them.
• 2. In punishing them.

1. In that he doth limit them. The Devil could not take away either Jobs Cattle, Servants, Children, or Health, but as far as God's permissive Providence was pleased to lengthen the chain; and though God doth lengthen the chain, yet he always keeps the chain in his hand.

The Devils could not go into the Herd of Swine, till they had first asked leave of Jesus Christ.

And so persecutors, they are limited too; the Devil and his instruments they are limited. The Devil shall cast some of you into Prison, that you may be tried, and you shall have tribulation ten days. Thus the Devil and his instruments are bounded.

1. As to the Persons, whom they shall persecute; the Devil shall cast some of you, not all into Prison.

2. As to the kind of trouble, the Devil shall cast you into Prison, not into hell.

3. As to the time, you shall have tribulation ten days, and not for ever.

2. God will punish them, and so they shall be Subject to Christ.

1. In this life; for though the patience of God be longsuffering, yet it is not always suffering; and though he do bear long, yet he will avenge his elect.

2. At the last day. The unjust are reserved to be punished at the day of judgment; then will Christ put all his enemies under his feet; and then Christ will say, As for those mine enemies that will not that I should reign over them, bring them forth, and slay them before my face; the total, final subject on of the Devil and Wicked men, of all the enemies of Christ unto him, shall be at the last day; then shall all knees bow before God. Thus the Lord speaks in the Prophet. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear. To this Scripture it is that the Apostle alludes in this place; and if you ask when shall this universal subjection be unto Christ? the Apostle will answer you in his Epistle to the Romans. To this end Christ both died, and rose, and revived, that he might be Lord both of dead and living; but why dost thou judge thy Brother? or why dost thou set at naught thy Brother? we shall all stand before the judgment Seat of Christ; for it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.

And so I am come to the third and last particular of Christ's Exaltation; viz. Every tongue shall confess that Jesus is the Lord. In the handling of which, I shall resolve these Questions.

Quest. 1. What are we to understand by every tongue?

Answ. 1. Some understand every tongue for every Nation; and then the meaning is, that the Name of Christ shall be acknowledged and worshipped by every Nation; and so in Scripture Phrase, Tongue, and Language, and Nation, they are 〈 in non-Latin alphabet 〉 words of the same notion and import. And this is true, that before the end of the world, all the ends of the earth shall worship the Name of Christ. The Heathen shall be his inheritance, and the uttermost ends of the earth his possession; and they that dwell in the Wilderness, shall bow before him; and the Sun-light of the Gospel shall shine all the world over.

And it is very remarkable, how God did repair the confusion of tongues by the gift of tongues.

2. But I rather conceive, that by every tongue is meant every person; as by every knee, every person; for with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.

Quest. 2. What are we to understand here that Jesus is the Lord?

Answ. Jesus Christ is the Lord, the Lord of glory in several respects.

1. He is the Lord, as he is Creator of heaven and earth; to us there is but one Lord Jesus Christ, by whom are all things, and we by him. For of him, and through him, and to him are all things.

2. As he was the Son of God, so he is the Lord, and so he hath obtained by inheritance, this most excellent Name, to be Lord and Christ; thus Christ is Lord of all; jure haereditario, as he was the Heir of all things.

Jesus Christ is the Lord; so speaks the Apostle, We preach Christ Jesus the Lord.

1. Christ is a Lord to command us; he hath that Authority, that he hath an absolute Sovereignty over our consciences; men are but Servants of our Faith, but Christ is the Lord of our Faith and Consciences. It is enough that Christ hath said it, that he hath commanded it.

2. Christ is a Lord to save us; and he hath power and ability, to save to the uttermost, all those that come unto God through him. And thus as he hath the Authority of a Lord to command us, we should willingly obey him; and as he hath the power and ability of a Lord to save us, we should cheerfully trust in his Name. To confess that Jesus is the Lord, is so to believe on him, as to say, Lord, save us, or else we perish; and so to obey him, as to say, Lord, what wouldst thou have me to do?

Now as every knee must bow to the Dominion of Christ, so every tongue must confess that Jesus is the Lord.

1. The Devils and Wicked men shall be forced at the last to acknowledge the power of Christ, whose Authority they have always rebel'd against. And as Pharaoh and the Egyptians cried out, L • t us flee, for the Lord fighteth against us; So shall the stoutest-hearted sinner one day, flee from the presence of Christ, and call to the Mountains to shelter them from the wrath of the Lamb. And all the implacable enemies of Christ, they shall be forced, through spite and rage, to gnaw their tongues, and gnash their teeth, and say as that Cursed Apostate Julian, Thou hast overcome me, O Galilean.

2. All the Saints and Angels, shall with one consent, own, acknowledge, and praise Jesus Christ, as the Lord, and as their Lord. They shall acknowledge him to be the Lord their Maker, and their Savior, and so they shall cry Hosanna to him, and they shall acknowledge him to be their Lord and Sovereign, and so they shall cast down their Crowns at his feet, and with everlasting Hallelujahs sing, Worthy is the Lamb that was slain, to receive Wisdom, Power, and Riches, and Strength, and Honor, and Glory, and Blessing.

There is but one thing more to be opened in this Scripture, and that is the end of Christ's Exaltation, which was 〈 in non-Latin alphabet 〉 , to the Glory of God the Father.

1. Some by 〈 in non-Latin alphabet 〉 , do understand that Jesus Christ is exalted unto the same glory with the Father in Heaven, being now sat down at his right hand; and so they make these words to signify not the end wny, but the end whereunto Christ was exalted.

And thus the Arabic, and the Vulgar Latin.

And though I believe that there is a truth in this; viz. that Jesus Christ after he had overcome his enemies, sat down in his Fathers Throne; yet I cannot see how the Greek will bear this Interpretation.

2. We shall therefore take these words, Unto the glory of God the Father, as signifying the great end of Christ's Humiliation and Exaltation, to wit the glory of God. As God had no motive without himself, so he had no end beyond himself, in giving of Christ. God gave Christ for us, because he loved us; and wherefore did he love us, but because he loved us? and the main end of all, was, that all might be to the praise of the glory of his grace. Thus Christ's Exaltation was for the honoring of God the Father. Jesus Christ prayed, Father, glorify thy Name; then came there a voice from heaven, saying, I have both glo • ified it, and will glorify it again. As if God the Father had thus answered Christ, Son, I have glorified my Name in thy Humiliation, and I will glorify it again in thy Exaltation. God the Father glorifies his Son, that he might glorify his own Name; He that despise • h Christ, despiseth God that sent him; and he that honoreth the Son, honoreth the Father.

Having spoken of the Exaltation of Christ, as the Apostle handles the Doctrine of it in these Verses, I shall conclude all with the improvement and Application thereof.

I. Use of Information; If Christ was first humbled, and then exalted; we may learn from hence, that as Christ first suffered, and entered into his glory, even so must we, through many Tribulations enter into the Kingdom of Heaven. As it was with the Head, so may we expect it will be with the Members; the Crown of Thorns, before the Crown of life; the Cross of shame, before the Throne of Glory; Humiliation before Exaltation; Christ got not the Crown sine sang • ine & sudore; he sweat drops of blood for it; and we cannot expect an easier and shorter way to glory. Our way to heaven, is like that of the Israelites to Canaan, which was through fire and water, into a wealthy land.

This is a faithful saying, If we suffer with Christ, we shall reign with him; first suffer, and then reign; we pass through Marah unto Elim, through Bacah to Berechah, through bitterness to blessedness.

II. Use of Exhortation; Is Jesus Christ thus exalted? then let us, our tongues, our knees, our hearts, and our lives, acknowledge him to be our Lord.

1. What the Jews, and Pilate, and Herod, and the Soldiers did in scorn, let us do in sinc • rity. They put a Crown of Thorns on his head, let us cast down our Crowns at his footstool. They bowed the knee, and cried, Ave Rex Judaeorum, Hayle King of the Jews; let us bow the knees of our souls unto him, and say, Ave Rex Sanctorum, Blessed be thou, O King of Saints; whereas the Cross was his Throne, the nails his Scepter, his Robe was made Purple with his own blood, his Crown was Thorns, his attendants were the Executioners; Say then, O blessed Savior! thou art the more p ecious to my soul, because thou wast so much vilified for my sake.

2. Let us take heed that we do not violate our allegiance to him, whom God hath exalted to be Lord and Christ. Sinners! do not say, Who is the Lord, that we should obey his voice? Do not say, Who is Lord over us? Do not, O do not say, We will not have Christ to reign over us.

1. Consider, Christ is a Savior only to th • se that su • mit unto him. He is the Author of eternal life to them that obey him. It is a vain thing to expect the Privileges and Dignities that come by Christ, and not to submit to the duties and services which are due unto Christ. The Gospel is a Message of Eternal life, only to those to whom it is a rule of a spiritual life; What? will you cry to Christ to save you, and in the mean time serve the Devil and your lusts? But the true believer doth not only cast himself into the arms of Christ to be saved, but also casts himself at Christ's feet to serve him; and is as willing to be ruled by him, as to be Redeemed by him. Many love Christ, but it is for their own sakes; who desire to find, but will not be at the pains to seek him; and so instead of serving the Lord Christ, they do but serve themselves upon him.

2. Consider (O foolish sinner) that every knee must one day bow to Christ; O then! what folly is it to rebel against him, to whom thou must at last be forced to bow! Would the Brethren of Joseph (think you) have so despised, and despitefully used Joseph, if ever they had thought that there would come a day, that they must supplicate to him for their lives and liberties? The proudest sinner will at the last day, cry, Lord, Lord, &c. Do not then lift up the heel against him, to whom thou must one day bow the knee.

3. Consider, That the sins of Christians are far greater, than of the Jews against Christ. They sinned against Christ in the state of his Humiliation, but we sin against Christ who is now exalted on the right hand of God. The Jews put Christ to death for saying, Hereafter you shall see the Son of Man sitting on the right hand of power, and coming in the Clouds of Heaven; and shall we, we Christians, put the Lord of glory to open shame, who do believe that he is sat down at the right hand of the Majesty on High? The Jews many of them, both Rulers and people, knew not that Jesus was the Christ; they had a hand in his death, but it was through ignorance; for had they known it, they would not have crucified the Lord of Glory; but it must be horrible wickedness for us to rebel against Christ, who do believe his Exaltation.

4. And Lastly, Consider, That Christ at last will be too hard for the most hard-hearted sinner. If you will not bow, you will be broken (O obstinate sinner!) if thou wilt not kiss the Son, thou wilt lick the dust under his feet; if thou wilt not bow as a Child, thou wilt be made to bow as a Slave; if thou wilt not bow to his golden Scepter, thou wilt be broken with his Iron Rod; In a word, if thou wilt not bear his Yoke, thou shalt become his Foot-stool.

III. Use of Comfort to Bel • evers; great is the Consolation which doth arise from the doctrine of Christ's Exaltation.

1. Is Christ exalted to the right hand of God? then we may comfortably believe, that he hath perfectly satisfied God's justice for us; we may now rest upon Christ's righteousness, that he hath accomplished fully all his undertaking, because he is gone to the Father. Christ by his Death overcame his enemies; by his Resurrection he scattered them; by his Ascension he triumphit over them; by his Death he paid the debt; by his Resurrection he came out of Prison; and by his Ascension he shows himself openly to God the Creditor, and pleads satisfaction. The Humiliation of Christ confirmed and ratified the New Testament; his Exaltation gives him opportunity to execute his last Will and Testament; for he is now exalted as a Conqueror, and hath the keys of death and hell delivered to him.

This comfort the Apostle urgeth upon the Doctrine of Christ's▪ Exaltation; for if when we were enemies, we were reconciled to God by the death of his Son; much more being reconciled, we shall be saved by his life. Our salvation began in the humiliation, but it is completed in the Exaltation of Christ. He did not undertake what he was not able to finish; for he saves his people to the uttermost.

2. This is our comfort, though Christ be highly exalted, yet he is mindful of us. He is not only a faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people, but he is a merciful high Priest, to remember the sufferings of his people, and to succor those that are tempt • d. The Lord Jesus though he be safely landed upon the shore of eternal glory, yet he hath an eye to, and a care of his poor Church, that is tossed with tempest, and afflicted. He is not only 〈 in non-Latin alphabet 〉 , one that can be touched with the feeling of our infirmities, but he is 〈 in non-Latin alphabet 〉 ; he doth pro magnitudine miseriae condolere, he bears a share with us in our afflictions and temptations.

The manner of men is, that great preferments makes them forget their former poor acquaintance: but it is otherwise with Chr • st. He is exalted above the Heavens, and yet he is not unmindful of his Church on earth. The days of his Passion are ended, but not of his compassion; as Joseph, though he was the Favorite of Egypt, yet was not ashamed to own his Brethren who were poor Shepherds; no more is Jesus Christ ashamed to call us Brethren. Christ is gone into heaven as our F • re-runner, and there he is an Adv • cate for us with the Fa her. Just when Christ was going into heaven, he sends this comfortable message to his Disciples, I ascend to your God and my God, to your Fa her and my Fa her.

Our great High Priest hath all the names, and necessities of his people written upon his Breast-plate; Believers are engraven upon the palms of his hands; yea, they are set as a Seal upon his heart.

3. And last Consolation is this, Christ is exalted to heaven, and so shall all believers in due time; the Head hath taken possession of heaven for all his Members.

In all the several parts of the Humiliation and Exaltation of Christ, he acted not as a single person, but as the Second Adam; representatively, as a public person; so that all those who are in Christ Jesus, have an interest in that Redemption he hath purchased for Believers.

Christ was crucified, and a believer is crucified with Christ; Christ died, and a believer is dead with Christ.

Christ rose from the dead, and believers are risen with Christ. Christ is ascended up to heaven, and believers sit together with Christ in heavenly places.

Christ will come to judge the world; and the Saints, as Assessors to Christ, shall judge the world.

Christ is sat down in his Fathers Throne, and believers shall sit with Christ in his Throne.

In a word, our Lord Jesus Christ, who is now possessed of the glory of heaven, will come again to fetch us to heaven, that we may be where he is, that we may not only see his glory, but partake of it; for when he shall appear, we shall appear with him in glory.

THE SATISFACTION OF CHRIST DISCUSSED.

THE Apostle having congratulated the Colossians, their faith, and love, and other graces, and poured forth a prayer for them; in the 14. verse he enters upon a Declaration of the Gospel-mystery, the Person, and Offices, and work of Christ. His person, ver. 15, 16, 17. he is God, &c. his Office, ver. 18. he is the Head of the body, the Church, &c. His work in the 20. verse. Having in the 19. verse, asserted Christ's fitness for that work, it pleased the Father, that in him should all fullness dwell, &c. Besides that infinite fullness which he had as God, by natural and necessary generation, there was another unmeasured fullness depending upon God's 〈 in non-Latin alphabet 〉 and good pleasure, and thereby imparted unto Christ. Now he comes to show his work described

First, By its nature, To reconcile to himself, to make peace.

Secondly, By its instrument, that is, the blood of the Cross by him.

Thirdly, The object of it, which are, All things, whether they be things in earth, or things in heaven: By which learned Davenant understands the Angels spoken of as the things in heaven; and so many others, supposing that the Elect Angels wer • confirmed in their estate by Christ: But with submission to better judgments, I conceive

1. that there is not sufficient evidence in Scripture, to show that the holy Angels had their confirmation from Christ; nor doth it seem to be necessary; forasmuch as it is commonly acknowledged, that Adam (who was under the same Covenant with the Angels) if he had continued in the observation of God's precepts; for so long time as God judged meet, he should have been confirmed by virtue of the Covenant of Works some other way. And therefore it was rather to be thought, that the Angels have their confirmatiom from Christ, as God and Head over all things, than as Mediator (The actions of Christ as Mediator, supposing a breach, according to that place, Gal. 3.20. A M • diatour is not a Mediator of one; i. e. of two parties which are one politically; i. e. which are agreed in one, but of parties at variance.)

2. Howsoever if the Angels had been confirmed by Christ, yet surely they were not reconciled by Christ; for Reconciliation implies a former enmity, as these things in heaven are said to be. And therefore I rather understand it of departed Saints, Patriarchs, Prophets, &c. who, as they went to Heaven, not to any Limbus; so this expression is used to insinuate, that they were saved by the grace of Jesus Christ, even as we, as it is, Acts 15.11. and that the blood of Jesus Christ did expiate not only those sins which were committed after his death, but those also which were long since past; Rom. 3.25. as Sol nondum conspictus illuminate orbem, The light and influence of the Sun is dispersed among us, before the body of the Sun doth appear above our Horizon.

So then here you have man's Reconciliation, Justification, and Salvation described, together with the procuring cause of it, set forth

1. More generally, By him.

2. More specially, By the blood of his Cross, by the shedding of his blood for us, by his death and passion completed on the Cross.

The doctrine I intend to handle, is this,

That the death of Jesus Christ is the procuring cause of man's justification and salvation.

Amongst all those heresies which God hath suffered to spring among us (that they that are approved, may be manifest) none are more dangerous than those which concern the person and office of Christ; of those many streams of error which run into the dead Sea of Socinianism, these are two; They deny the Godhead, and the satisfaction of Christ, and so indeed subvert the whole Fabric of the Gospel. This latter I shall here endeavor to discuss, and shall proceed in this Method.

1. I shall explain it. 2. Assert. 3. Defend. 4. Apply it.

1. For the Explication of this great Gospel-mystery, (which truly if it fall, we are without hope, and so of all creatures most miserable) I shall lay down these steps.

First, God made the world and man in it for his own service and glory: And this end he cannot be disappointed in, but must have it one way or other.

Secondly, Man by sin thwharted God's end, and cast dirt upon his glory, and so doth every sinner: Every sin is a reflection upon God's Name, a blot in God's Government of the world; so that some make it a pretence for their Atheism, saying, That if there were a God, he would not suffer sin to be in the world.

Thirdly, God is inclined by his Nature, and obliged by his interest, to hate sin, and punish the sinner, and so to recover his glory.

1. I say God is inclined by his nature, to hate and punish sin; I do not positively conclude, that he is absolutely obliged; I shall not here meddle with that nice question, Whether God was so far obliged to punish it by his nature, that he could not pardon sin without satisfaction; but this is manifest: look upon man as a sinner, and so God's Nature must needs be opposite unto him; The Scripture describes God in such manner, not only in regard of his Will, but also in respect of his Nature, Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity, &c. Exod. 34.6. where the nature of the Divine Majesty is represented; among other parts of the description this is one, He will by no means clear the guilty. Psalm 11.5. The wicked—his soul hateth; —and the reason is added from God's Nature, ver. 7. For the righteous Lord loveth righteousness, his countenance doth behold the upright. And it may further appear, that here punishment of sin is not an act of God's Will, but of his Nature. Because the Actions of God's Will are only known by Revelation, not by reason, or the light of Nature; but that God should and would punish sin, this was known by natures light, to such as were unacquainted with Revelation-light. Hence came the Conclusion, Acts 28.4. (This man is a Murderer, whom though he hath escaped the Sea, yet Uengeance suffereth him not to live.) Vengeance, 〈 in non-Latin alphabet 〉 , a supposed Goddess, but indeed nothing else but Divine Justice.

2. God is obliged by his interest to punish him, as he is the Ruler of the world. By sin there comes a double mischief.

1. God is wronged.

2. The world is wronged by a bad example, and hardened in sin; so that if God might pardon sin as it is a wrong to himself, yet he is in a manner obliged to punish it to right the wronged world, and to make such sinners patterns of severity, that the world may not make them examples of ungodliness; even as King James might pardon the Powder-Traitors, so far forth as his Person was concerned; but if you look on it as a wrong to the whole Nation, to the Protestant Religion, so he was obliged to punish them, to make them warnings to others in the like cases; so that you see man's punishment was necessary for God's glory, and the Worlds good.

Fourthly, The punishment to be inflicted, must be suitable to sins Nature, and God's Majesty; and therefore an infinite punishment for this is justice to observe an exact proportion between sin and punishment.

Fifthly, The only way whereby this punishment might be suffered, and yet man saved, was by the incarnation and passion of God-man. Man being every other way finite, must have suffered infinitely in regard of duration, even to eternity. And none but Christ who was infinite in regard of the subject, and dignity of his person, as he was God, could have so speedily and effectually delivered us from this punishment, by suffering it himself, whereby God's justice was satisfied, his hatred against the sinner removed, and his mercy at liberty to act in the pardon of the sinner.

Sixthly, This passion of Jesus Christ, God was graciously pleased to accept for us, and impute to us, as if we had suffered in our persons, and so he receives us into mercy. And this is the substance of the Doctrine of the Gospel about man's salvation. So much for the first thing, the Explication of the point.

2. I now come to the Assertion or Demonstration of it, that you may receive this Doctrine as a Truth, not built upon the traditions of men, but revealed in the Word of God. Now to prove this point; viz. That the death of Jesus Christ is the procuring cause of man's Justification and Salvation, I may use two sorts of Arguments.

First, Some from the consideration of Christ's death.

Secondly, Some from the consideration of man's Justification and Salvation.

1. From the consideration of Christ's death I shall offer six Arguments.

• 1. Its Possibility.
• 2. Necessity.
• 3. Nature.
• 4. Cause.
• 5. Vicegerency.
• 6. Peculiarity.

First, From the possibility: Let me be bold to assert; had it not been for this purpose, it had not been possible for Christ to die; as it was not possible for Christ to be holden of death, Acts 2.24. the price being paid, and so the Prisoner of course to be released; so it had not been possible, because not just (Id tantum possumus, quod jure possumus) to put him into a prison, if it had not been to pay a debt. And a debt of his own he had none, he was a Lamb without blemish, and without spot, 1 Pet. 1.19. Holy, blameless, undefiled, separate from sinners, Hebr. 7.26. He knew no sin, 2 Cor. 5.21. which I the rather mention, because S • cinus hath the impudence to lay down this blasphemous Assertion, That Christ, like the Jewish High Priest, did offer for himself as well as for the people. You have seen he had no debt, no sin of his own, (he professeth of himself that he did always those things which pleased his Father, John 8.29.) and therefore he must needs die for our debts; it is plain that Adam, had he continued in integrity, should not have died; death is not the effect of nature; (then the Saints in glory must die again; for they have the same nature) but the fruit of sin; death entered into the world by sin; Rom. 5.12. And the Apostle proves the sin of Infants (expressed by that Periphrasis, such as have not sinned after the similitude of Adams transgression ) from the death of Infants; and in Adam all died; i. e. by his sin, 1 Cor. 15.22. Therefore Jesus Christ being purified from the guilt of Adams sin, by his holy birth, and no less perfect than Adam should have been, could never have died, if not for our sakes.

Secondly, From the necessity of Christ's death; it was necessary for our Salvation and Justification, without which end it had been in vain. The Socinians mention two other reasons and ends of Christ's death; the one to be an example of obedience; but such we have many others upon far less charge; the other to be a ground of hope for the remission of sin, and the fulfilling of God's promises; but properly it is not the death, but resurrection of Christ, which is the ground of our hope, 1 Cor. 15.14. If Christ be not risen, your faith is vain; so that those ends are improper and insufficient: And to strike it dead, I urge but one place, Gal. 2.21. — If righteousness come by the Law, Christ is dead in vain. What can be more plain, if righteousness be not by Christ, that the death of Christ be not the procuring cause of our Justification, Christ is dead in vain, to no end, or (as Grotius, and others rather understand) without any meritorious cause; i. e. our sins; however all comes to one.

Thirdly, From the nature of Christ's death, it is a Sacrifice; this consists of two Branches.

1. Sacrifices did expiate sin.

2. Christ's death is a Sacrifice, and a sin-expiating Sacrifice.

1. I say Sacrifices did expiate sin, Levite. 1.4. He shall put his hands upon the head of the burnt-offering, and it shall be accepted for him; and many such places. And this they did typically, (which strengthens the cause we have in hand) as representing and fore-signifying Christ, without which it was not possible for the blood of Bulls and Goats to take away sins, Hebr. 10.4. And the sins pardoned under the Old Testament, were pardoned thorough Christ, and not through any virtue of their Sacrifices, Christ being a Mediator for the Redemption of the Transgressions that were under the first Testament, Hebrews 9.15.

2. And this brings in the second Head, that Christ's death is a Sacrifice, and a sin-expiating Sacrifice, if either the names or nature of it may be regarded; for the names and titles proper to Sacrifices, they are attributed to it; (and God doth not give flattering titles, nor false names, but such as discover the nature of things) it is called 〈 in non-Latin alphabet 〉 , an Oblation, or offering up of himself, Ephes. 5.2. 〈 in non-Latin alphabet 〉 , 1 John 2.2. 〈 in non-Latin alphabet 〉 , Rom. 3.25. to omit others; and for the nature, by virtue hereof sin is atoned; he is our High Priest for this end, to make reconciliation for the sins of the people, Heb. 2.17. 〈 in non-Latin alphabet 〉 , being by an Enallage put for 〈 in non-Latin alphabet 〉 , to pacify God, reconcile God, turn away his wrath. You meet with all things in Christ, which concur to the making of a Sacrifice. The Priest, he is our High Priest; the Sacrifice himself, Christ was once offered; the shedding of blood, and destroying of it, 〈 in non-Latin alphabet 〉 being the essential part of a Sacrifice. Add to these, 1 Cor. 5.7.— Christ our Passover is Sacrificed for us; where is a double Argument; 1. That Christ is expressly said to be Sacrificed. 2. That he is called a Passover, which at the best seems to have been both a Sacrifice and a Sacrament: Now then Christ's death being a Sacrifice, it appears that it appeased God's wrath, procured his favor.

Fourthly, From the cause of Christ's death I might urge a double cause.

1. The inflicting cause it was God's displeasure: Nothing more plain than that he had a very deep sense of, and sharp conflict with God's wrath, from those dreadful horrors in the Garden (where his soul was exceeding sorrowful unto death; not certainly at the approach of an ordinary death, which many Martyrs have undergone with undaunted courage; but at the apprehension of his Fathers anger) and upon the Cross, where he roared out that direful complaint, My God, my God, why hast thou forsaken me? Now then, seeing God being naturally gracious, and perfectly righteous, cannot, will not be displeased with any without cause; and Christ had in himself no cause, There was nothing in him, Joh. 14.30. and (as you read) he always did those things which pleased him: It remains therefore that the cause of this displeasure, and of Chrsts death, was, our sins laid upon him, and our peace to be procured by him: And that brings in the

2. Head, which is the procuring or meritorious cause of Christ's death; the guilt of our sins laid on him, brought death upon him, as the just punishment of them. And this is written with so much clearness, that he that runs may read it. It is observed of the Ancient Writers of the Church, That those of them which lived before the Pelagian heresy was raised, spoke more darkly, and doubtfully, and carelessly in those things, not being ob iged to stand much upon their Guard when they had no enemy in view, and having to do with enemies of a contrary make, while they avoided one extreme, 〈 in non-Latin alphabet 〉 , as it often happened, they ran too near the other: But in this point, the Apostles who Writ so long before Socinus had a being, have Written with as much perspicuity against that heresy, as if they had lived to see the accomplishment of that Monster, the conception whereof some of them saw in those. Primitive Heretics. Two things are written with a Sunbeam.

1. That Christ died for our good as the final cause. Dan. 9.26. — The Messiah shall be cut off, but not for himself.

2. That he died for our sins as the deserving cause; Rom. 4.25. Who was delivered ( viz. unto death) for our offenses; not only upon the occasion of our sins (as the Socinians gloss it) but for the merit of our sins. To suffer for sin, always implies sin to be the meritorious cause of it. 1 Kings 14.16. He shall give up Israel because of the sins of Jeroboam. Deut. 24.16. The Father shall not be put to death for the children; —but every man shall be put to death for his own sin. And many other places there are to the same purpose: And it is sufficient to confirm any judicious man in this Truth, to read the miserable evasions which the Socinians use to shift off the force of this Argument, which as time will not give me leave to mention, so they are neither fit for this, nor worthy of any Assembly: This is plain, that Christ died for our sins; and to stop all holes, the holy Ghost useth various prepositions; if one be more emphatical than another, all shall concur to assert this truth, 〈 in non-Latin alphabet 〉 , Rom. 4.25. 〈 in non-Latin alphabet 〉 , 1 Cor. 15.3. 〈 in non-Latin alphabet 〉 , 1 Pet. 3.18. And that all these should signify the final cause, or occasion only, and never the meritorious cause, when a man hath put out his eyes, or God hath taken away the Scripture, and other Greek Authors too, he may believe it, but very hardly before.

I shall strengthen this Argument with this consideration, That Christ is said to bear our sins; which is so evident, that Crellius that Master-builder of the Socinian Fabric, confesseth, That for the most part to bear sins, is to endure the punishments due to sin: And he said no more than he was forced to by the invincible clearness of Scripture-expressions; Lev. 5.1. & 7.18. & 20.17. Notorious Offenders, it is said of them, They shall bear their iniquity. It is said of Christ, not only 〈 in non-Latin alphabet 〉 , which the Socinians say, may signify to take away iniquity; albeit a Learned man layeth down this assertion, That it never signifies to take away sin, as Socinus would have it; but also 〈 in non-Latin alphabet 〉 , which is to bear upon his shoulders, as a Porter bears a Burden, but never to take away. Isaiah 53.4. He hath borne our griefs, and car • yed our sorrows.

Object. (Which is one of the most plausible Arguments they have in this cause) But Mat. 8.16, 17. where Christ took away diseases which he did not bear, it is said the saying of Isaiah was fulfilled therein.

Answ. (To omit those many Answers given by others, of which see Brinsleys one only Mediator, and Calovius his excellent discourse De satisfaction Christi, in his Socinismus prostigatus ) A Scripture is said to be fulfilled, either wholly, or in part: Now then you must know, that although it be a truth, which we conclude against the Papists, That there are no more than one of literal and co-ordinate senses of every place of Scripture, yet there may be divers of several kinds, one subordinate to another, and one typified by another, and one accommodated to another; And when any one of these senses are accomplished, that Scripture is said to be fulfilled, though indeed but one piece and parcel of it be fulfilled. Thus the fulfilling of the same Scripture, is applied to the spiritual preservation of the Apostles, John 17.12. and to the temporal preservation of them, John 18.9. And as it were false and fallacious reasoning for any man to infer, that Christ's keeping of his Apostles, cannot be understood spiritually of keeping them in his Name, and keeping them from Apostasy, as it is said John 17.12. because John 18.9. it is said to be fulfilled in a rescue of them from a temporal destruction; but rather it must be said, it was fulfilled both ways, and the one was subordinate to the other, and typified in the other; So is it in this case: This place in Isaiah, (that it may appear to be exactly a parallel case) was fulfilled two ways; The one expressed, 1 Pet. 2.24. Who his own self bare our sins in his own body upon the Tree. The other in this, Matth. 8.17. In the former is expressed the cause, Christ's bearing the burden of our sins upon his shoulders. In the latter, the eff • ct, Christ's taking off the Burden, or part of that Burden of sin from our shoulders, or from the shoulders of those diseased persons; for it was laid upon his shoulders, that it might be taken off from us. So that Matthew rightly tells us that Isaiah was fulfilled, and that the cause did appear by the effect; as by the dawning of the day, we see the approach of the Sun. And this may serve for the untying of that hard knot, which I had almost said, is the only thing of moment the Socinians have in this Controversy. But to return, Isa. 53.5. He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. If it were lawful for the highest Antisocinian in the world to coin a Scripture for his purpose, he could not devise a place of a more favorable aspect to his cause than this. And Ver. 6. The Lord hath placed on him the iniquity of us all. But indeed the Arguments which might be drawn out of this one Chapter, Isa. 53. might afford matter for a whole Sermon.

Fifthly, From the Vicegerency of Christ's death; Christ died

1. For our good.

2. For ou • sins, (of both those you have heard.)

3. In our place; of this I now come to Treat Briefly (for I have been wonderfully prevented) 1 Pet. 3.18. Christ suffered for sins, the just for the unjust. 2 Cor. 5.14. If one died for all, then were we 〈◊〉 •• d; i. e. juridically, we were all as dead, condemned per •••• , because he died in our stead. He is said to die 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . Now the word 〈 in non-Latin alphabet 〉 always signifies a commutation, saith the then famous, but afterwards Apostate Grotius, eye for eye, 〈 in non-Latin alphabet 〉 , Matth. 5.38. that is, one instead of the other, Matth. 2.22. Archelaus reigned 〈 in non-Latin alphabet 〉 in the room of his Father Herod. So 2 Sam. 18.33. Would God I had died for thee O Absalom; i. e. in thy stead, so that thou hadst lived. Thus Christ died for us; so John 11.50. Caiaphas said, It is expedient fo • us, that one man should die for the people; i. e. in their stead, to save their lives, as a public 〈 in non-Latin alphabet 〉 . The Gentiles being used in case of some great and common calamities, threatening destruction to all, to offer up someone man in the name and stead of all, which was a shadow of that great truth of Christ's dying for all. And Socinus himself being put to it, cannot deny this; Even in Heathen Authors, it is a common phrase, To do a thing for another; i. e. in his place. Ego pro te molam, I will grind for you, and you shall be free. Christ is called 〈 in non-Latin alphabet 〉 , a Ransom, or Price, a 〈 in non-Latin alphabet 〉 ; (there is one Argument, that his Blood was the price of our Redemption) and a Ransom in our stead. 1 Tim. 2.6. Who gave himself 〈 in non-Latin alphabet 〉 a Ransom for all. Gal. 3.13. Christ hath Redeemed us from the cu • se of the Law, himself being made a curse for us; i. e. he underwent that Curse due to us, that Curse from which we are freed, that Curse which others who receive not Jesus Christ, shall undergo. What a cluster of Arguments might be gathered here? It is prodigious boldness in Socinians to turn this Article of Faith into a stream of Rhetoric, Paulus amavit in voice execrationis argutus esse: But Manum de tabula.

S • xthly, And lastly, From the peculiarity of Christ's death. It is undeniable that Christ died for us, so as no man in the world ever did, nor can do. Therefore not in the Socinian sense, not barely for the confirmation of our faith, or excitation of our obedience, or strengthening of our hope, or encouragement of us in our sufferings; for in this sense, thousands have died for you. Paul tells the Co 〈◊〉 he suffered for them, i. i. for their good; Col. 1.24. and yet •• lls the Corinthians, he did not suffer for them. 1 Cor. 1.13. Was Paul crucified for you? i. e. in your stead, or for your sins?

And this for the first Head of Arguments, where I see I must take up, though I thought to have urged divers other Arguments from the Nature of man's justification and salvation. But I will not be too tedious. What hath been said may be enough to convince any indifferent man; and others will not be convinced, though they are convinced.

Thus much for the second particular, the assertion of this truth. The third should have been the vindication of it from the cavils of Socinians; but I am cut off, and it is not wholly necessary; for if once a truth be evident from plain Scriptures, we ought not to be moved with the cavils of wanton wits, or the difficulty of comprehending those great mysteries by our reason; when the Socinians can solve all the Phenomena of nature, (which are the proper Object of man's Reason) then, and not till then, we will hearken to their rational Objections. And Aristotle somewhere lays down this Conclusion, That when once man is well settled in any truth, he ought not to be moved from it by some subtle Objection, which he cannot well answer. All this I speak, not as that there were any insolubilia, any insuperable Objections against this truth that I ever met with; for though there are many things here which are hard to be understood, yet nothing which cannot be answered.

As when they tell you he did not suffer eternal death which was due to us. It is true, he did not; but a moment of his sufferings was equal in worth to our eternal sufferings, the dignity of the person being always considerable in the estimation of the action, or the suffering.

So when they say one man cannot die for another, it is false; you heard David wish he had died for Absalom; and Jehu threatens those who should let any of them escape, That his life shall go for his life, 2 Kings 10.24. and Histories tell us of one man dying for another.

So when they say it is unrighteous that God should punish the just for the unjust.

Answ. It is not unjust, if any will voluntarily undertake it; volenti non sit injuria. Besides that, God gives Laws to us, Deut. 24.16. but not to himself.

The fourth and last Head was by way of Application.

Is it so, That the death of Jesus Christ is the procuring cause of our Justification and Salvation?

Use 1. Hence see the excellency of Christian Religion, which shows the true way to life, and settles doubting consciences. Heathens were miserably plunged; they saw their sins, their guilt, and had terrors of conscience, an expectation of wrath; this 〈 in non-Latin alphabet 〉 was written in their hearts, that they which do such things are worthy of death; — They saw the need of atoning God, reconciling God; they saw the insufficiency of all their Rites and Sacrifices.

Some of them saw the necessity of a man's death, and that sine humano cruore, without man's blood the work could not be done; but then that seemed an act of cruelty, and the addition of a sin instead of the expiation of it; and here they stuck; they could go no further. Now blessed be God who hath discovered those things to us which were hid from others; who hath removed difficulties, and made our way plain before us; who hath given us a Sacrifice, and accepted it, and imputed it to us, and thereby reconciled us, and given us peace, a solid peace, as the fruit of that Reconciliation.

Use 2. See the dreadfulness of God's justice, how fearful it is to fall into the hands of the Living God; Christ himself must suffer, if he be a sinner though but by imputation.

Use 3. It shows us, the malignity of sin that could be expiated only by such blood.

Use 4. It shows us the stability and certainty of our Justification and Salvation. It is procured, purchased, the price paid, received, God cannot now recall it.

Use 5. Study the death of Christ, and eye it as the great pillar of your faith, in troubles of conscience, and settle yourselves upon it.

OF EFFECTUAL CALLING.

THe sacred Scriptures are a Paradise, or Garden of delights: This Epistle to the Romans is a most curious and artificial knot in that Garden; this Chapter is the richest division in that knot, furnished with sweetest flowers of Consolation, antidoting the remnants of corruption that there are in our hearts, and the various afflictions that we meet with in the World. This Verse that I have read unto you, is the fairest flower in that Division; for what can sooner revive a drooping soul, than to be assured that all things shall work together for good? We (saith the great Apostle) do not think, imagine, conjecture, but know, partly by Divine Revelation, partly by our own experience, that all things; not only all Gifts, Graces, Ordinances; but all Creatures, all Providences, all Changes, Events, Occurrences, even those things that appear most formidable; (Homo oppugnans, Diabolus insidians) the persecutions of men, the temptations of the Devil, shall work not singly and apart it may be, but together for good.

For good! Yes, but it is unto those that be good. Hands off wicked and profane wretches; you have no part nor lot in these heavenly consolations. Away base Swine, to your sties, to your muck and mire, these pearls are not for you. Out ye Dogs, to the garbidge that lieth upon the Dunghill, the children's bread is not for you. We know that all things shall work together for good unto those that love God: why so? because they are called according to his purpose; so Pareus expoundeth the place, and with him I perfectly agree:

That which God hath purposed, shall not be frustrated: The Lord of Hosts hath purposed, and whe shall disannul it? his hand is stretched out, and who shall turn it back? What man will suffer his purposes, those purposes that he taketh up with best advice, and most mature deliberation, to be disappointed if he have power to accomplish them? the holy purposes of God, as they are ordered and directed by infinite Wisdom, so they have infinite power to bring them to pass; so that if I can say God hath a purpose to save me, I may securely smile at all the attempts of men and devils against me; and if I can say, God hath Effectually Called me, I may be sure God hath chosen me, and hath a Purpose to save me; for all the links in the golden Chain of salvation are even wrought, not one of them wider or narrower than another; if God have Chosen, he will Call; if God Call, he hath Chosen. Once more, if I can say I love God, I may be sure I am Called; for I cannot love God, except I have some acquaintance with him, some sense and experience of his love towards me. So then all our consolations are ultimately resolved into the Purpose of God; this is the basis and foundation of them all; that Purpose appeareth by our Effectual Calling; and that Calling appeareth to be Effectual by our love to God. Hence the conclusion is certain, That all things shall work together for good to them that love God, to them that are Called according to his Purpose.

But I forget myself; you have heard in former Discourses, under what a sad, soul-killing disease poor man laboreth in his natural condition; you heard likewise of a Sovereign remedy provided in the blood of Christ: I am now engaged to speak to the application of that remedy in our Effectual Calling.

This Effectual Calling, according to Saint Augustine, is ingressus ad salutem, our entrance into a state of salvation; the first step whereby God his predestination descendeth to us, and we again ascend to the glory predestinated. The Doctrine I present from my Text may be this; There are some persons in the World that are Effectually Called; or which is all one, which are Called according to the Purpose of God.

There is a Call of the Gospel that is not Effectual; of this our Savior speaketh, when he saith, Many are Called, but few are Chosen. How many of the poor Ministers of the Gospel may complain of multitudes in this generation, saying, with the children that sat in the Market place, Luke 7.32. We have piped unto you, and ye have not danced; we have mourned to you, and ye have not lamented! Neither the delightful airs of mercy, nor the doleful dities of judgment have moved you; but the Election will certainly obtain; and the Call that is according to God's Purpose, reacheth not ears only, but hearts also. The hour is coming, and now is, when the dead shall hear the voice of the Son of God, John 5.25.

This work of grace is presented to our view in a various dress of words; in the Scriptures it is sometimes a teaching, sometimes a drawing, sometimes a conversion, sometimes a regeneration; and all these in divers respects, which I cannot stand to unfold. In the Schools it is the first grace, preventing grace, operating grace; among Divines of the Reformed way, it is an Internal and Effectual Call; Uocatio Alta & Efficax, after the mind of St. Augustine.

When it is offered to our consideration under this notion, it presupposeth two things.

1. That natural men stand at a distance from God; we do not use to call those that stand hard by us; this was once the condition of the Ephesians, Ye sometimes were far of; sometimes; when? surely in the time of their unregeneracy; far off; from whom? from Christ, from the Church, from God, and consequently from themselves; but how could they be far off from God? not in spaces of place; for God filleth all places with his presence; as to his Essence, and providential works, he is not far from everyone of us, for in him we live and move; but as to their hearts and affections, all natural men are far from God; God is not in all their thoughts, they do not know him, fear, love and delight in him, they do not breath after communion with him; even when they draw nigh unto him with their lips, their hearts are far from him. If it sometimes happen that we call those that are at hand, then usually they are such as are asleep; sin is a deep sleep of the soul; and as sleep bindeth all the senses of the outward man, so sin all the powers of the inward; a man under the dominion of sin can do nothing for God, neither can he enjoy anything from God; it may be he dreams of great satisfactions he receiveth from the worlds dainties; but when he awaketh his soul is empty. Or further, if they be not asleep, they are such as mind something else than he would have them. All natural men mind something else than God would have them, they mind earthly things. Herod mindeth the dancing of a lewd Strumpet, more than the preaching of the holy Baptist; the young man mindeth his great possessions; the Epicure his belly; the Farmer his barn; Judas his bag; the Silversmith his Shrines; the Gadarenes their Swine; Pila e the favor and applause of the people. Let the best men speak ingenuously, and they must needs confess that there were many things (if I may call them things, rather nothings) which they minded more than God or Christ, or Heaven, more than the highest concernments of their immortal souls, the weightiest business of Eternal salvation; they were all Gallios in respect of these things, they cared for none of them, till they were roused out of their waking dreams by the Effectual Call of the most gracious God. This is the condition of every natural man.

2. It presupposeth, That it is an easy thing with God to bring us home to himself; though we be never so far distant from him; to awaken us to his service, though in a dead sleep of sin; to raise our minds to higher objects, though they be never so deeply immersed in the things of this present world. Is anything hard to the Almighty? with a word he made us, with a word he can renew us: When darkness covered the face of the deep, he did but ay Let there be light, and there was light; with the like facility can he shine in our hearts, giving us the light of the knowledge of the glory of God in the face of Jesus. He uttereth his voice (saith David) and the earth melteth. Let but God utter his voice, and the Rocks and Mountains of our corruptions will melt away like wax.

Come we now closer to the Point.

Toward the opening of which, I shall entreat your Attention to the resolution of sundry Questions.

THE TRUE BELIEVERS Union with CHRIST JESUS.

YOU have lately seen the Portraicture of our Lord Jesus drawn, as it were at length, both as to his Person and Offices, together with the Means and Mann • r, how he hath dearly purcha'st Redemption for us. Method now requires that we lay before you how that Redemption, and the benefits thereof come to be effectually applied unto us. There we had the balm of Gilead, and the plaster spread; what remains, but that it be now applied. There we had a Bethesda, an healing Fountain opened; but the Pool of life heals not, unless the Patient be put in, and the Angel of the Covenant Stir the waters. Salvation for sinners cannot be obtained without a pu • chase; this purchase is not significant without possession; this possession not to be procured without application; this application made only by union; this union clearly held forth in the Text, viz. He that is joined unto the Lord, is one Spirit.

In the close of this Chapter, our Apostle seriously dehorts his Corinthians from that gross, that soul-polluting sin of Fornication. His Arguments (which he lets fly as so many Barbed Arrows at the fifth Rib of Uncleanness ) are drawn

1. Partly from the end to which the body is appointed. The body is for the Lord, Ver. 13. The body was made for the God of holiness, therefore not to be prostituted to Lust and uncleanness. The Holy Ghosts Temple ought not to be converted into a Stye for Satan. That's the first.

2. Partly from that honor which by the Lord to our bodies is vouchsafed. Know ye not that our bodies are the members of Christ? Ver. 15. Believers bodies are the members of Christ, therefore not to be debauchit so far as to be made the members of an Harlot. This second Argument is backit and amplified by the words of the Text, He that is joined to the Lord, is one Spirit: q. d. There is a near and dear union betwixt the Lord Jesus and true believers, much what resembling that which is betwixt the head and members: Only here's the difference, that union is carnal, this spiritual. He that is join'd to the Lord, is one Spirit: i. e. he is spiritually one, or one with the Lord in Spirit, therefore ought not to be one with a strange woman in the flesh.

Having thus beaten up and l • vel'd our way to the Text, I shall not stand to shred the words into any unnecessary parts, but shall extract out of them such an Observation as I conceive strikes a full eighth to the mind of the Spirit of God in them. And 'tis plainly this.

True Believers are closely united unto Christ Jesus.

The word which we render joined) imports the nearest, strictest, closest union. This truth I shall endeavor, 〈 in non-Latin alphabet 〉 , cleanly to explain, solidly to confirm, practically to appy.

1. For the Explication of this truth, It will be of consequence to lay before you

[Query 1] 1. Whom we understand by true believers?

Sol. 1. Not such as are united unto Christ by a mere external profession, Sacramental admission, or presumptuous persuasion. Such as these are said to believe in Christ, John 3.23. and yet they are such, so hollow, so false, that Christ dares not trust them, Ver. 24. These are dead Branches, John 15.2. Saplesse stakes in the Churches hedge: Reformad • 's and Hangby's only in Christ's Regiment, whose names are not registered in Aeternitatis Albo: Wooden legs of Christ's body, such as have no true, spiritual, vital functions and operations. Such as have a f • rme of godliness, but deny the power thereof, 2 Tim. 3.5. Sardys -like, they have indeed a name that they live, but are dead, Rev. 3.2. With th se our Proposition meddles not.

2. But true believers; i. e. such as are united u • to Christ by Internal Implantation, Living, fruit-bearing branches, John 15.5. Such as have not only Christ's picture drawn on their fore-heads, but Christ's Spirit quickening their hearts, Ephes. 3.17. Nathanaels, Israelites indeed, John 1.47. Jews inwardly, Rom. 2.29. Such as are really and effectually by the Spirit and Word of God called out of a state of sin, enmity, misery, into an estate of grace, union, reconciliation; so that now Christ is in them, and they in Christ, John 17.21, 23. They reposing themselves in Christ's bosom by love, and Christ dwelling in their hearts by faith. These are the Believers our Observation intends.

[Query 2] 2. What kind of union it is that is betwixt the Lord Jesus, and true Believers?

Sol. 1. Negatively; what kind of union it is not.

1. Not a gross, carnal, corporeal union; not a union of bodies. Christ is in heaven, Acts 1.11. & 3.21. we on earth.

2. Not an hypostatical, persona • union; such as is that ineffable union of the Divine and Human natures in the person of our Immanuel, the Lord Jesus. 'It is indeed a union of persons, but not a personal union. Believers make not one person with Christ, but one body, and that not one body natural, but mystical. True indeed, the Church is called Christ, 1 Cor. 12.12. but that is meant of the whole Church, made up of head and members, which is Christ mystical. Now 'tis not rational to apply that to any one single Believer, which is proper only to the whole body. Besides, should there be a personal union betwixt the Lord Jesus and true Believers, then would there be as many Christ's as Believers. But to us as there is but one Father, so but one Lord Jesus, 1 Cor. 8.6. Add, that then very action of Believers would be of infinite value, as is the obedience of Christ's Human nature, by reason of its hypostatical union.

3. Not an essential, substantial union; not such an union as makes Believers in any wise partakers of the substance of Christ's Godhead. Those expressions of Nazianzen, 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 , of old, and Englishit by some of us of late; viz. Being Godded with God, and Christed with Christ, are harsh and dangerous, if not blasphemous. To aver that Believers are partakers of the substance of Christ's Godhead, is to ascribe that to Believers, which we dare not affirm of Chrissis Manhood itself; concerning which we say that it was inseparably joined together with the Godhead in one person; but yet without the least conversion, composition, or confusion. True indeed, Believers are said to be partakers of the Divine nature; but how? not of God's substance, which • s wholly incommun cable; but Believers, by the exceeding great and precious promises, as by so many Conduit-pipes, have excellent graces conveyed unto them, whereby they are made like to God in knowledge, righteousness, and true holiness, wherein the Image of God which was stampit on man at his Creation consists. Ephes. 4.24. Col. 3.10.

4. Not such an union as mounts up Believers to an equality with Christ in any respect. He is the blessed and only Potentate, the King of Kings, and Lord of Lord's, 1 Tim. 6.15. In all things he hath, and must have the preeminence, Col. 1.18. The best of Saints have but their Ephah, their Homer, their stint and measure of excellencies and Divine Endowments. But now Jesus Christ in his Human nature united to the Divine, was sanctified and anointed with the Holy Spirit above measure; we have but our mites, drams, scruples, in him are hid all the treasures of wisdom and knowledge, Col. 2.3. Our Lord Jesus is his Fathers Gazophylacium, the great Magazine and Store-house of infinite excellencies. It pleased the Father that in him should all fullness dwell, Col. 1.19. Yea, in him dwells all the fullness of the Godhead bodily, Col. 2.9. Three gradations, the Godhead, the fullness of the Godhead, all the fullness of the Godhead dwells in Christ bodily; 〈 in non-Latin alphabet 〉 ; i. e. not only truly and really, in opposition to the Ark and Temple in which the Godhead was typically; but personally, to distinguish the indwelling of the Manhood of Christ from all accidental, extrinsical, and integral unions.

Thus Negatively.

2. Positively. What kind of union it is, that is betwixt the Lord Jesus and true • B lievers: Cyprian tells us in the general, 'tis not such an union as speaks a conjunction of persons, or a connection of natures; but a consent of wills, and confederation of affections; but this is too lax and general; more particularly; therefore; it is

1. A spiritual union; He that is joined to the Lord, is one Spirit; i. e. one with Christ, not in a gross and carnal, but spiritual manner. As man and wife united make one flesh, Gen. 2.24. so Christ and Believers united by the Spirit and Faith, make up one spiritual Christ. Believers are made partakers of one and the same Spirit with Christ; Christ's Spirit is really communicated to them, and abides in them.

2. A mystical, deep, profound union: This is a great mys ery saith the Apostle, but I speak of Christ and the Church, Ephes. 5.32. We read of three great mystical, dazzling unions; of three distinct persons united in one God, 1 John 5.7. of two distinct natures meeting in one person, in our Immanuel, Luke 1.35. Col. 2.9. of two distinct natures and persons united by one Spirit, that's the union betwixt Christ and true Believers. This is a great mystery, a deep union. Hence it is that it is compared to the mystery of the very Trinity, as being like to the union of persons in the Divine nature. Christ in the Father, Believers in Christ, and Christ in Believers, Joh. 14.20. So Christ prays, Joh. 17.21. that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us. Hence may be gathered a likeness, though not an equality of union. In the union betwixt Christ and Believers, is shadow'd out the union betwixt Christ and his Father. This is one of the great 〈1 page duplicate〉 〈1 page duplicate〉 Arcana Evangelii; 'tis a mystical union.

3. And yet it is a true, real union; not a fancy only, not an imaginary union, not like the union of the mouth, and meat in a dream, Isa. 29.8. No, but we are as really united unto Christ, as the members of the body are to the head. Hence are we said to be members of his body, of his flesh, and his bones: As the head communicates real influences to the body, so doth Christ to Believers; communicates to us his Sp • rit, graces, fullness, spiritual light, life, strength, comfort, Joh. 1.16.

4. A close, near, dear, intimate union: Like that of the food with the body which it nourisheth. Hence Believers are said to eat Christ's flesh, and to drink his blood, John 6.54. Such an intimate union, as that one possessive particle is not sufficient to express it; not said, my Vineyard is before me, but my Vineyard which is mine, is before me, Cant. 8.12.

5. An inseparable, perpetual, indissoluble union. A marriage knot which neither men, sins, sorrows, death, nor Devils are able to dissolve. Who, or what can separate us from the love of God? The Apostle clearly resolves his own question: I am persuaded that neither life nor death, &c. Believers are held in Christ's hand; he that would break this union, must first be too hard of fist for Christ, yea, and for his Father too. No man shall pluck them out of my hand; my Father is greater than all, and no man can pluck them out of my Fathers hand, Joh. 10.28, 29. And thus we have dispatchit the second Question.

3. What are the efficient causes of this union?

Sol. 1. The efficient causes of this union are either principal, or less principal.

1. Principal; and so this great work of union being opus ad extra, 'tis indivisum, and so ascribed

1. In common to the whole Godhead. Hence we are said to be called by God the Father into the fell • wship of his dear Son, 1 Cor. 1.9. So likewise this union is ascribed to the Son. The dead shall hear the voice of the Son of God and live, Joh. 5.25. & Joh. 10.16.

2. But more especially the Spirit of God in a more peculiar sense, is said to be the principal Author of this union: He it is that knits this marriage knot betwixt Christ Jesus and true Believers. Look as Creation in some respect is appropriated to the Father, Redemption to the Son; so the Application of that Redemption to the Holy Ghost. 'It is by one Spirit that we are all baptized into one body, 1 Cor. 12.13. 'It is by the Holy Spirit the Comforter, That we are convinced of sin, righteousness and judgment, Joh. 16.7, 8, 9. 'It is by the Holy Ghost that we are renewed, Tit. 3.5.

2. Less principal, or the means or instruments of union. These are twofold; outward, inward.

1. Outward: Generally all the Ordinances of God; by the Ordinances it is that we come to have acquaintance; that is, union and communion with Jesus Christ. 'It is by these golden pipes that golden oil is conveyed to us from that golden Olive, Zech. 4.12. More especially.

1. The Word read, preached, meditated on, believed, improved. 'It is by hearing and learning of the Father that we come to Christ, Joh. 6.44, 45. The Holy Scriptures were written for this end, that through them we might have fellowship with the Father and his Son, 1 Joh. 1.3. The way to have Christ's company, is to keep Christ's words, Joh. 14.23.

2. The Sacraments, those spiritual Seals and Labels which God hath fixit to his Covenant of Grace.

1. Bapti me: By one Spirit we are baptized into one body, 1 Cor. 12.13. Hence we are said to be buried with Christ by Baptism into death, Rom. 6.3, 4. Baptism styled the Laver of regeneration, Tit. 3.5. By Baptism we put on Christ, Gal. 3.7.

2. The Lord's Supper; this is a great means of strengthening and evidencing our union, and advancing our communion with Christ Jesus. We are all made to drink into one Spirit, 1 Cor. 12.13. Hence that, 1 Cor. 10.16. The bread which we break, is it not the communion of ( means, arg • ments, evidences of our communion with) the body of Christ. The wine which we drink, is it not the communion of the blood of Christ? Thus much for the external means of union.

2. Inward, internal, intrinsical means of union on man's part; i. e. faith: Not a bare historical, miraculous, temporal dead faith; No, but a living, working, justifying, saving faith. Christ comes to dwell in our hearts by faith, Ephes. 3.17. 'It is by faith alone that we receive Christ, Joh. 1.12. That we come unto him, and feed upon him, Joh. 6.56. 'It is by faith that a Believer lives in and to Christ, and Christ lives in and for a Believer, Gal. 2.20.

Thus much for the Explication of the terms of our Proposition, for the fixing of it on a right Basis. I now proceed to the second part of my discourse; viz.

Now That there is such a spiritual, mystical, real, close, inseparable union betwixt the Lord Jesus and true Believers, appears three ways.

1. From those many synonymical terms, and equivalent expressions whereby the Scriptures hold forth this union. Christ is said to be in Believers, Col. 1.27. Rom. 8.10. To dwell in them, Ephes. 3.17. To walk in them, 2 Cor. 6.16. So are Believers said to abide in Christ, as he abides in them, 1 Joh. 4.16. & Joh. 15.17. To dwell in Christ, as Christ in them, Joh. 6.56. To put on Christ, to be clothed with him, Gal. 3.27. Each of these expressions clearly import that near and intimate union that is betwixt the Lord Jesus and true Believers. The King of Saints hath two Mansion houses; one in heaven, the Throne of his glory; another on earth, a Tabernacle of flesh, the heart of a Believer, which is the seat of his delight, Prov. 8.31. his lesser Heaven, Isa. 57.15. — 66.1, 2.

2. From those several similitudes by which the Scriptures shadow out this union. Believers are said to be lively stones, 1 Pet. 2.4, 5, 6. Christ the living foundation, the chief corner-stone on which they are built, Ephes. 2.20, 21. Believers are styled living branches. Christ the true Uine, into whom they are engraffed, and in whom they bring forth fruit, Joh. 15.1.5. Christ the faithful, loving, discreet Bridegroom; Believers his Loyal, Affectionate, obedient Spouse, Ephes. 5.31, 32. Cant. 2.16. — 5.1. Believers are intitled Christ's body, Ephes. 1.23. Bone of his bone, flesh of his flesh, Ephes. 5.30. Christ, the Believers head, Ephes. 1.22. In a word, the head and mystical body are called Christ, 1 Cor. 12.12. In all these Resemblances, he that runs may read the union betwixt Christ and Believers, portrayed out to the life unto us.

3. From that communion which there is betwixt Christ and true Believers. Omnis communio fundatur in unione: Communion where ever it is, of necessity argues union; as the effect necessarily implies the cause. Believers, they communicate with Christ in his fullness, Joh. 1.16. In his merits, which are as fully imputed to Believers for Justification, as if his sufferings had been by them endured, or the debt by them satisfied. In his life and graces, by habitual and real infusion, and in-dwelling of his Spirit to Sanctification, 1 Cor. 1.2. In his privileges and dignities; such I mean as are communicable. Is he a King? a Priest? So are Believers, Rev. 1.6. A Royal Priesthood, 1 Pet. 2.9. Is he a Son? an Heir by Nature? Saints are so by Adoptior, Joint-heirs with Christ, Rom. 8.17. In his Uictories; Believers are more than Conquerors through him, Rom. 8.37. In the midst of their enemies insultations, and their own distresses; yea, even in and by death itself, the victory is still theirs: In his Triumphs and Glory; they share with him in his Throne; all that Believers are is from the Grace of Christ, 1 Cor. 15.10. All that they do, is from the strength of Christ, Phil. 4.13. So that they do not so properly live, as Christ in them, Gal. 2.20. On the other side, Christ communicates in the Believers graces, affections, duties. He gathers myrrh and spice out of their Gardens, eats of their honey and honey-comb, Cant. 5.1. Their man-drakes are laid up for their Lord. As they live in the Spirit, so they walk in the Spirit, Gal. 5.25. They tune their souls to his key; their voice is sweet in his Ears; their countenance is lovely in his Eyes; all that Believers are is from Christ, and therefore all that Belivers have is to Christ. What they receive in Mercy, they return in Duty. Thus from this mutual communion, we conclude a close and dear union.

And now our Proposition being thus cleared and confirmed, I descend to the third thing promised, and that is

3. Application, which I shall couch under these four Heads, viz. Information, Examination, Consolation, Exhortation.

1. Information. Are believers thus closely united unto Christ? Hence see,

1. The crimson, Tyrian tincture, the scarlet die of their sin, who oppo e, oppress, persecute true believers. Poor souls, little do they think or know what they do; viz. that they wound Christ through believers sides. Believers are united unto Christ; therefore when the seed of the Serpent bruises their heel, it must needs have an influence on Christ their head; who though he hath no passion, yet hath he much compassion, and in all their afflictions, is afflicted, Isa. 63.9. In touching them, they touch the apple of his eye, Zech. 2.8. Saul, Saul, why persecutest thou me? Acts 9.4. so cries the Head in heaven, while Saul treads on the foot on earth.

2. Hence learn, the heighth, length, depth, and breadth of the love of Christ that passeth knowledge, to believers beyond and above all others in the world. Oh Beloved, that the Lord should leave other plants in the woods and waste ground, let them alone in the Wilderness, suffer them to grow up to be fit fuel for eternal flames, and make choice of them (who by nature are as wild olives, as the worst) and engraff them into himself, who is the True O • ive, and make them partakers of his fullness! that he should cull them out, who are by nature dead in trespasses and sins, and implant them into himself, raise them up together, and make them sit together in heavenly places with himself! Oh this speaks love beyond expression, beyond imagination! This argues grace, riches of grace, exceeding riches of grace, Eph. 2.1, 4, 5, 6, 8.

3. Observe hence not only the love which Christ vouchsafes to, but the high honor which he casts upon believers. Was it an honor for Mordecai to be cloat • ed with Ahasuerus Royal apparel, to ride on the Kings H • rs • , having the Royal Crown on his head? Esther 6.11. what an honor then was it, for a poor Esther to be taken into the Kings bed and bos • me? Esther 2.17. If it seemed not a light thing in David's eyes, but rather an high dignity to be son in law to a King, what is it then to be united to a God? the highest pitch and pinnacle of honor; This; the Ela, the Neplus ultra of true dignity; an honor not vouchsafed by God to those glistering Courtiers of heaven, the Angels. True indeed, they are Christ's servants, subjects, not his members. To which of the Ang ls said he at any time, Thou art bone of my bone, flesh of my flesh? C • rist took not on him the nature of Angels, but is united to the seed of Abraham, Heb. 2.16.

4. Hence we conclude the stability, fixedness, perseverance of the Saints in their estate of grace. Here, here, believers, is a firm basis, on which to build the Sai • ts c • nstant progress in the paths of holiness, till they fully arrive at their Port of happiness. True believers are united unto Christ; They live in Christ, and Christ in them; their life is hid with Christ in God, Col. 3.3. Therefore mauger the malice and power of all unruly corruptions from within, of all subtle temptations, violent assaults, decoying smiles, or threatening frowns from without, they must and shall persevere. Kept they are, and shall be by the power of that Christ, to whom they are united through faith unto salvation, 1 Pet. 1.5. Whilst there is sap in Christ their root, it shall ascend into the true Branches. Joh. 11.16. and 4.14. Let the rain descend, and the floods come, and the winds blow, and beat upon these living stones, these spiritual Houses, they shall not fall totally, finally, for they are built on that Rock of Ages. True believers are Christ's Members, and should he lose the least of them, he would be a maimed, an imperfect Christ, 1 Cor. 12.27. Of those whom thou hast given me, I have not lost one, Joh. 17.12. True Believers are Christ's Spouse, married to him, and whatever men have done, or may do, Christ will not give a Bill of utter Divorce, Jer. 3.14.

5. See here a rational, solid ground, for the Protestant Doctrine of the imputation of Christ's righteousness, and the merit thereof to true Believers, against the cavils and calumnies of the Pharisaical, self-justifying Papist. Our union unto Christ, is the great foundation on which we build our communion with Christ. Christ is united to believers; one with them, their Head, their Surety, (who in conspectu fori, is but one person with the debtor) and this by his own voluntary undertaking, the debtors consent, and the Judges approbation: therefore 'tis rational, just, equal, that what our Christ, our Head, Representative, Surety, hath done and suff • red for us; and that not only bono nostro, for our good, but loco nostro, in our stead, should by God our Judge be imputed to us. That since our Head and Surety was made sin for us, who knew no sin, we should be made the righteousness of God in him, 2 Cor. 5.21. That since he hath borne our griefs, and carried our sorrows; since he was wounded for our transgressions, and bruised for our iniquities, 'tis but just that our Peace should be obtained by his chastisements, and that by his stripes we should be healed, Isa. 53.4, 5, 6, &c.

6. If believers, &c. Hence we gather a cogent, and conclusive Argument for the Saints blessed Resurrection at the last day. Christ the believers Head is risen: risen as their Head: risen as the se • ond Adam. From hence the Apostle strongly argues for the Saints glorious resurrection, 1 Cor. 15.13, 14, 15, &c. If the head be got above, surely the body shall not away lie under water. True indeed, the ungodly and unbelievers shall be raised also, Dan. 12.2. Joh. 5.29. There shall be a general resurrection of the dead, both of the just and unjust, Acts 24.15. and 17.31. But here's the difference; The bodies of the wicked shall be raised up in dishonor by Christ, as a powerful and offended Judge, John 5.27, 28, 29. To receive their just sentence and condemnation, 2 Thes. 1.6, 8, 9. Matth. 25.33. But the bodies of believers, by the Spirit of Christ, and by virtue of his resurrection, as their Head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body, 1 Cor. 15.20, 22, 23, 42, 43, 44. Because he lives, they shall live also, and have livery and seisin given them of those joys and glories, which neither eye hath seen, nor ear heard, nor can enter into the heart of man to conceive, 1 Cor. 2.9. and so shall they be ever with the Lord, 1 Thes. 4.17. Thus much by way of Corollary for information of the judgment. I now proceed to the second Use, which more immediately reflects on the heart and life; and that is an Use of,

2. Examination, Whether there be really and indeed such a spiritual, close, intimate union betwixt our souls in particular, and the Lord Jesus. To this purpose give me leave to put the probe into your consciences, by a serious proposal of these five Questions.

Quest. 1. Hath Christ given unto you his holy Spirit? He that is join'd to the Lord, is one Spirit, saith the Text. If any man have not the Spirit of Christ, he is none of his, Rom. 8.9. Whatever member is really united to the Head, hath a natural spirit; a soul enlivening of it, and acting in it. So saith the Apostle, Hereby know we, that we dwell in him, and he in us, because he hath given us of his S • irit, 1 Joh. 4.13.

Now this Spirit where ever it is, it is,

1. A praying Spirit, a Spirit of supplication; of faithful, sincere, fervent, constant, humble supplication, Zech. 12.10. Ask then thy soul, Canst thou, Dost thou go to God, and cry as a child, with reverence and confidence, Abba-Father, Rom. 8.15. Does this Spirit help thine infirmities? Rom. 8.26. and enable thee to understand both for whom, and what, and how thy prayer is to be made? Does it work and quicken in thy heart (at least at sometimes, in some measure ) such apprehensions, affections and graces, as are requisite for the right and acceptable performance of so heavenly a duty?

2. A mourning Spirit. It puts a believer into a dove-like frame, Ezek. 7.16. mourning for the loss of its Mate: yea, mourning for the offense of a gracious God, as for the loss of an only son, Zech. 12.10. Tell me then poor soul, Art thou apt ever and anon to strike on thy breast with the contrite Publican? to smite on thy thigh with broken-hearted Ephraim, and in an holy consternation of spirit, to ask thyself, What, oh what have I do •• ? Does thy God's bottle, and thy tears therein, for sin as sin, speak for thee?

3. A sanctifying Spirit; 1 Pet. 1.2. and that with respect to sins, graces, duties.

1. Sins. The Spirit, where ever it is, mortifies the deeds of the flesh, Rom. 8.13. Speak then, is thine old man crucified (at least as to dominion ) with thy Christ? Rom. 6.6. more especially, (not to speak of thy more gross, dangerous, dishonorable sins) Dost thou spit out the sweet morsel under thy tongue? Dost thou with Samuel, hue thy delicate Agag in pieces? with David, keep thee from thine iniquity, that iniquity to which thy constitution, custom, calling, interest, mostly incline thee? what sayst thou to thy Isaac, Benjamin, Absalom, Delilah, Herodias, the Calves at Dan and Bethel? Tell me, Art thou apt sadly to remember thine own evil ways, and to loath thyself in thine own sight for all thine iniquities, and for all thine abominations? Ezek. 36.31.

2. Graces. Speak Believer, Art thou renewed in the Spirit of thy mind? hath the Spirit of God re-instampt that glorious Image of God, viz. Knowledge, Righteousness, and true Holiness, which thou lost in Adam? Ephes. 4.24. As thy clothing is of wrought gold, so especially is all thy glory, thy chiefest glory within? Dost thou find thy graces stirred up, increased, and strengthened with might by the Spirit in the Innerman? Eph. 3.16. Hath the North-wind so risen, the Southwind so come, and blown upon thy Garden, that the spices thereof flow forth? Cant. 4.16. In a word, Dost thou more and more grow in grace? 2 Pet. 3.18. Beholding the glory of the Lord, art thou changed into the same image from glory to glory, even as by the Spirit of the Lord? 2 Cor. 3.18. Art thou still perfecting holiness in the fear of God? 2 Cor. 7.1.

3. Duties. Where ever the Spirit is, it causeth, effectually causeth the man to walk in God's S • atutes, to keep his judgments, and to do them, Ezek. 36.27. It worketh in believers, both to will and to do, Philip. 2.13. To perform natural, moral, spiritual duties, to spiritual ends, in a spiritual manner: and that,

1. Freely. Where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. Christ's people in the day of his power, are a willing people; volunteers in his service, Psal. 110.3. What sayest thou, art thou dragged to duty, as a Bull to a stake, as a Swine to slaughter? or rather, is it thy meat and drink to do thy God's Will? John 4.34. Do the ways of wisdom, seem ways of pleasantness to thee? and all her paths, dost thou look upon them as peace?

2. Regularly. Those that live in the Spirit, walk in the Spirit, Gal. 5.25. i. e. by the Spirits light, according to the Spirits rule, the Word of God, the great standard of Truth. What then, dost thou kindle a fire on thine own hearth, and compass thyself about with thine own sparkles? d • st thou walk in the light of this fire, and in the sparks that thou hast kindled? my meaning is, Dost thou forsake the Law and Testimony, God's cloud and pillar, and follow the guidance of that ignis fatuus, thy refined reason, or others corrupt example, or a pretended tradition, or some extatical Revelation contrary to the Word? All these will lead thee into bogs, and this shalt thou have of God's hands, Thou shalt lie down in sorrow, Isa. 50.11. But if so be the infallible Word be thy Rule, and thou walkest according to it, then peace be upon thee, as upon the Israel of God, Gal. 6.16. So much for the first query.

Quest. 2. Doth Christ dwell in thy heart by faith? viz by such a faith as purifies the heart, as works by love, to God. the Word, Saints, enemies, as overcomes the world, its Midianitish smiles, its Anakimlik frowns? If thou hast such a faith, remember it as an infallible and momentous truth, That faiths Application of Christ to a Believer, i • saving, is always join'd with a Believers Application of himself to Christ. If the Spouse avers Christ to be hers, My Beloved is mine; she as freely acknowledges that she is Christ's, I am his, Cant. 2.16. 'T s with a Believer and Christ in this case, not as with a man clasping about a Tree, but as with two loving friends mutually embracing each other. Ask then thy soul, thy conscience, Canst thou truly say with David, Lord save me, I am thine? Psal. 119.94. Dost thou indeed, not only lean on thy Beloved, but cleave to thy Christ with full purpose of heart? Acts 11.23. Does it content thee to apply Christ to thy soul, only as a plaster to a wound, to have healing from him? or not rather as a seal to the wax, which takes an impression from it? Hath thy faith two hands? as with the one thou pretendest to lay hold on Christ, dost thou with the other, resign up thyself to Christ? Art thou apt with the Roman Spouse to say, Ubi tu Gaius, ibi ego Caja? Art thou as ready, when he proposes the strictest Precepts, to say, Lord I am thine, as when he proclaims the sweetest promises, to say, Lo d thou art mine? Art thou as ready to offer up thyself a burnt-offering, an Holocaust Rom. 12.1. to God in obedience, as to tender for thyself, thy Christ, as a sin-offering for satisfaction? Lev. 5.7. Oh examine thy heart sincerely, whether thou art thus in the faith; or rather, whether such a faith be in thee. That's the second.

Quest. 3. Dost thou crucify the flesh with its affections and lusts? They that are united unto Christ do so, Gal. 5.24. Rom. 8.13. Dost thou detest, loath, hate sin, all sin, in thought, word, deed; and that not so much for its effects, as its nature? dost thou hate it rather as hell, than for hell? That is our duty, Rom. 12.9. is it our sincere endeavor? Didst thou ever groan out under the sense of that intolerable burden? of that Wolf that lies in thy bosom? does it make thee cry out as Paul, O wretched man that I am, Rom. 7.24. Dost thou when thou appearest before the Lord in prayer, or at his Word, or at a Sacrament, put thy Uriah, thy dearest darling sins in the front of the Battle, that when Christ discharges his keenest arrows, they may be sure to be hit and slain? When God sends a Tempest, is it thy first, greatest care to throw those Jonahs overboard? when God seems to beleaguer thee with sharp and threatening providences, is it thy main endeavor to cast the heads of those Sheba's over the Wall? But,

Quest. 4. Art thou a new creature? he that is in Christ, is so, 2 Cor. 5.17. Hast thou a new head, heart, lip, life? canst thou now properly say, Ego non sum ego? is the Lyon become a Lamb, the Raven a Dove, the Wolf a Kid, the persecutor a Preacher, or more, an Adorer of Christ Jesus? Dost thou act from new principles, the Spirit of Christ, Ezek. 36.27. faith, Gal. 2.20. constraining love, filial fear? Jer. 32.40, Dost thou act for new principles, that thou mayst preserve them in thyself, and propagate them to others? Acts 26.29. Dost thou now level at new ends, the best, the highest ends? is thy main scope and aim now not so much at a clod of earth, a vapor, a puff of honor, a tickling pleasure? No, but rather is it thy chiefest end, plot, design, to advance thy Creators, Redeemers, Comforters glory? and with it, the spiritual, eternal salvation of thy precious and immortal Soul? Is this thy white, thy mark, thy center? Canst thou in sincerity of soul, say with the Psalmist, Whom have I in heaven but thee, &c. Psa. 73.25.

Quest. 5. Dost thou bring forth fruit? Every branch in Christ, is a fruit-bearing branch, John 15.5. Art thou filled with all the fruits of righteousness? first and second Table-fruits? art thou fruitful in every good word and work? Col. 1.10. Dost thou bring forth fruit suitable to the means vouchsafed? or does the seed of an Homer bring forth only an Ephah? dost thou remember, that where much is given, not a little is required? Luke 12.48. Briefly, dost thou bring forth fruit like the Land of Egypt, by handfulls? Hast thou any bunches of Pomegranates to show? is thy soul a spiritual Eshcol? and then too, art thou so desirous of bringing forth more, that thou lookest on the Vintage of thy attainments only as gleanings? In a word, dost thou bring forth fruit constantly, every month, in old age? Psa. 92.14. Art thou ever green and flourishing? do not those Apples of Sodom, bitter fruits of Apostasy, in principles, in practices, spring from thee? Are not thy grapes turned into thorns, thy figs into Thistles? Art thou not like Orpah, that tother day kist and complemented, but now forsakes? but rather like Ruth, dost thou resolve and say concerning thy God, thy Christ, Whither thou goest, I will go; where thou diest, will I die, and there will I be buried? Ruth 1.16, 17.

If thy heart and conscience can give a comfortable answer to these Queries, then Believer open thy mouth, open it wide, that thou mayst suck and be satisfied with the next Use of our Point, which is a Breast of,

3. Consolation. True Believers are closely united unto Christ Jesus; Oh what marrow, what fatness drops from this Truth! what an Hybla is it in the mouths, what music is it in the ears of true believers! How blessed are the people that are in such a case! Psalm 144.15. Their happiness will more distinctly appear, if we reflect on it, either with relation to Christ, or believers.

1. With relation to Christ to whom believers are united. On their Union with him, there redounds to them a peculiar Interest in his Person, Properties, Promises, Providences, All.

1. In Christ's Person; Christ himself is theirs, Jer. 32.38. Isa. 9.6. A Christ that is not like creature c mforts; those 〈 in non-Latin alphabet 〉 , bitter sweets; like the Panther, which has a sweet sent, but an ugly face; No, but he is an Ocean of sweetness without the least dram of gall: Christ, that perfect beauty, without the least spot; That fairest of ten thousand, Can • . 5.10. That altogether lovely one, Ver. 16. This Christ is theirs; Christ that indeficient, never-failing good is theirs, Heb. 13.5. True indeed, creature comforts and earthly interests like Absolom's Mule, are apt mostly then to fail us, when we most need them. Yea, but Jesus Christ is such a Sun of righteousness, that he knows no setting, no declining, Mal. 4.2. He is a Fountain of life ever running. In a word, Christ that full, filling, sufficient, all-sufficient person, in whom concenter all the scattered excellencies of the whole Creation; in whom is completely treasured up whatsoever an angry God can require for his satisfaction, or an empty creature desire for its perfection. This is the person in whom Saints by union have a real interest.

2. In Christ's properties. My horses are as thy horses, my Chariots as thy Chariots, said Jehoshaphat to Ahab; all his Councils and Forces devoted to his service. Son, all that I have is thine, Luk. 15.31. Believers! has Christ an Arm of power, 'tis for your protection? has he an Eye of knowledge, depth of wisdom? 'tis for your direction. A Stock, a Treasury of perfect righteousness? 'tis for your justification: A Spirit of holiness? 'tis for your sanctification. Has he rolling, yearning bowels of mercy? 'tis that he may show you compassion. A Lapp of All-sufficiency for your provision; Arms of Grace, an heaven of glory for your reception, Psal. 73.24.

3. In Christ's promises: In all those great, rich, precious, gracious promises, 2 Pet. 1.4. wherein all they wan • , and infinitely more than they can desire or imagine, is made over to them, 2 Cor. 1.20. Christ's promises are the Believers Magna Charta, to the confirmation whereof God has been pleased to add bo • h his Oath and Blood, Hebr. 6.17, 18. for Seals.

4. In all Christ's Providences, let them seem never so black and gloomy. The hottest Furnace they are thrown into, does but loose their bonds, and the scorching flames become a warm Sun, Dan. 3.25. This is the fruit of God's sharpest rods, the taking away of their sin. The Lyon affords them meat; the Anakim himself proves their bread. All things work together for their good, Rom. 8.28. Every wind, though it blow never so cross, speeds them to their Port. Not a stone thrown at them, but it is to them a pr • cious stone. Not a Thorn in their Crown, but i • turns into a Diamond. Not a twig in their Rod, but is sweetened and sanctified. The saddest Providences like the Snow falling on them, and descending to the hem of their garments, there freeze into a gem to deck them.

5. In all: i. e. True Bel • evers have such an universal interest in all that Christ is, hath, could speak, suffer, or can do, that the Apostle going about to take an Inventory of their large Revenue, and as it were despairing to give in an exact acc • unt of the particulars, is fain to couch them in one sum total: All are yours, 1 Cor. 3.22, 23. Wherein are observable, 1. The Believers portion, the fullest imaginable, All are yours: Then the term, for life and death too; in possession and reversion: Things present, and things to come. Lastly, the tenure, the surest, the high st that can be, they hold in • apite; for their better assurance, their demesns are entailed on the Crown; All yours, because you are Christ's, and Christ is God's.

Thus you see what comfort flows from this Doctrine of Union with Relation unto Christ. There's yet another Dug which swells with Consolation, and that is to be drawn

2. With respect to Believers themselves, in a threefold regard; viz. of their persons, graces, duties.

1. Their persons. Believers being united unto Christ, they are, they cannot but be his Fathers Jedidiahs, Beulahs, Hephziba 's, dearly accepted in the Beloved, Ephes. 1.6. They are also his own delight, Prov. 8.31. He rejoiceth over them, as a Bridegroom over his Bride. They are to him as the Seal on his Arm; as a Signet on his right hand. He carries their names on his breast continually, Exod. 12.29. And as for the Spirit of God, that like Noah's Dove, finds nowhere to rest the sole of his foot, but the soul of a sincere Believer, of whom it says, here is my rest, here will I dwell forever, for I have a delight herein.

2. Their graces. True Believers graces are in themselves very defective and imperfect: The eye of their faith, like that of Leah, a blear-eye. The hand of their confidence, like that of Jeroboam, much withered and blasted. The fire of their love, like that of green wood, apt soon to expire. The anchor of their hope very much cracked; shoulders of patience sorely bruised; feet of obe • ience, like Mephibosheth, lame; yet because united unto Christ, all accepted, all hold scale and weight in heaven, though not as to merit, yet as to acceptance, 1 Pet. 2.5. There is much alloy in the metal, however I see my Sons stamp, and Picture on the coin, and therefore saith God, it shall pass for currant in heaven.

3. Their duti s. Oh the defects of Saints duties: How often do they pray, as if afraid to be heard; hear, as if afraid to learn; learn, as if afraid to do; do, as if afraid to please; and yet being united unto Christ, how acceptable are their persons and performances! Their weak prayers sound like melody. Their broken sighs smell like Incense; Their very stammerings seem Rhetorical, Cant. 2.14. Not a good word falls from their lips, but 'tis recorded, Mal. 3.16. Not a tear drops from their eye, but 'tis taken up, and bottel'd, Psal. 56.8. Mites received as if they were Talents. Cups of Cold water, Ram-skins, Goats-hair, anything; desires instead of performances; the will for the deed; grief for want of will, for the will itself, 2 Cor. 8.12. and all because from such as are united unto Christ, in whom the Lord is so well-pleased, Matth. 3.17. that he looks on the very smoke of his Saints performance, mixed with Christ's merits as a sweet perfume. Having done with the Consolation arising from this truth, we proceed to the last Use, which is of

4. Exhortation. In it I shall address myself, 1. To sinners, then to Saints.

1. To sinners, that are as yet without Christ, God, Hope in this world. Oh be you yet persuaded to give your eyes no sleep, your eye-lids no slumber, till you are really and closely united to Christ Jesus. Methinks poor forlorn creature thou shouldest not need a Spur, if thou dost, consider.

1. The dreadful, dismal danger of thy present estate. A soul not united unto Christ, lies open to all danger imaginable; 'tis in the very Suburbs of destruction: It walks in the valley of the very shadow of wrath, death, damnation. True, it may be thou perceivest it not; but that speaks thy s • curity, not thy safety; and thou art s • cure, because hood-winkit. Thy security is not from want of danger, but discerning. Alas, how dreadful is thy condition, that liest every minute exposed to the cruel courtesy of every Devil, Lust, Temptation, Judgment! The sentence is past against thee; in the next Scene expect the Executioner. He that believeth not, is condemned already, Joh. 3.18, 19. Poor soul, a deluge of wrath is pouring down in full streams upon thee, and thou art as yet shut out of the Ark. The Avenger of blood is at thy heels, and thou not yet got into a City of Refuge. A shower of brimstone falling on thee, and thou hast no Zoar to fly unto. The destroying Angel with his drawn Sword at the threshold, and the lintel posts of thy door not sprinkled with blood. But

2. If the wind do not, lets see whether the Sun cannot prevail. Poor self-destroying Caitiff, Look yonder on that amiable Jesus Christ; (for a marriage between whom and thy precious soul I am now wooing ) Do but observe his condescending willingness to be united to thee: That great Ahasuerus courts his own captive Hester. The Potter makes suit to his own clay; Wooes thee, though he wants thee not; is infinitely happy without thee, yet is not, cannot be satisfied but with thee. Hark how he commands, intreats, begs thee to be reconciled, 2 Cor. 5.20. Swears and pawns his life upon it, that he desires not thy death, Ezek. 33.11. Seals this his oath with his blood; and if after all this thou art fond of thine own damnation, and hadst rather be at an agreement with hell, than with him; see how the brinish tears trickle down his cheeks, Luke 19.41, 42. He weeps for thee, that dost not, wilt not weep for thyself: Nay, after all this obdurate obstinacy, is resolved still to wait, that he may be gracious, Isa. 30.18. Stands yet and knocks, though his head be wet with rain, and h • s locks with the dew of the night; fain he would have thee open the door, that he may come in and sup with thee, and thou with him, Rev. 3.20. Thus much for a whet to sinners; my next address is

2. To Saints that are indeed united unto Christ Jesus. Four words of advice I have for you: Oh that they might stick as Goads, as Nails fastened by the Masters of the Assemblies.

1. Be very fearful of that which may in any sort weaken your union with Christ. Beware of committing, of approving thyself in the least compliance with any the least sin. Say not as Lot of Zoar, is it not a little one? Sin approved is that very Delilah that cuts off the locks, and makes a Believer a prey to every Philistine. Sin is that that separates between us and our God; the great make-bate between heaven and earth, Isa. 59.2. 'It is true, a Saint shall never be left so to himself or sin, as that sin shall bereave him of his Jewel, his Grac • , or God; but may, and doth often steal away the key of his Cabinet, his evidence his assurance. I opened to my Beloved, but my Beloved had withdrawn himself, and was gone, Cant. 5.6. Sin is that that will soon grieve away that holy Spirit, by which we are sealed to the day of Redemption, Ephes. 4.30.

2. Wis • lie improve this your union with Christ. 'It is not enough to have, unless we use Christ: Not enough to have a Well of salvation, but we must draw water, and drink it too,